Malbim

These are the words of Yirmiyahu, son of Chilkiyahu, from among the kohanim of Anathot, which is in Eretz Binyamin.

Malbim denotes three dimensions which are clarified by these verses, which indicate the book's content, the qualifications of its author, and the author's geographical origins.

The term with which the Sefer opens, divrei, is a very broad, inclusive term.

These are the words of Yirmiyahu, words that will encompass visions, prophecies, rebuke, stories, et cetera.

Yirmiyahu is identified as the son of Chilkiyahu from the city of Anathot, which is northeast of Yerushalayim.

Radak teaches that Chilkiyahu is the same figure identified in Melachim Bet, Perek Chaf Bet, chapter twenty-two, as the Kohen Gadol who found the Sefer Torah of Mo- of Moshe Rabbeinu in the eighteenth year of Yoshiyahu, just five years after Yirmiyahu's first prophecy.

So Malbim says we can thus be assured of Yirmiyahu's qualifications as a spiritual leader.

He's the son of none other than the Kohen Gadol, the high priest, and as such, he was presumably raised in an environment of sanctity, of kedushah, which would make him, uh, well qualified to be a navi, a spiritual leader.

I don't want Korbanot, but I care.

I care about you, and I know that you need the Korbanot, and that's why I paid attention to you." The Malbim reads it a little bit differently.

He said, "I am so all-powerful and almighty, and what I'm looking for is authenticity." And remember, for the Malbim, a big theme in Yeshayahu is stop being a hypocrite.

Stop being superficially frum, but internally everything is corrupt.

I'm looking for inta- authenticity.

I want a person who is ani externally, who's super- who's superficially poor, and there is so much integrity that internally they're brokenhearted, and they express that as trembling before Hashem.

The humility to be able to be real and sincere in every part of you, external and internal, is what the Malbim is going for in this pasuk.

And Rav Hirsch's reading is truly unique and beautiful.

El goy lo kara to a nation who's not calling out to me, bishmi, in my name.

The Malbim and others say nidrashti means through the neviim, through the prophets.

But either way, what we're hearing is Hashem saying, "I'm here for you.

I care for you, and I've been available for you more than you will ever know, despite the fact that you weren't interested or invested in having a relationship with me." Pasok dalet, "Perasti yadai kol hayom el am sorer." I spread out my hands, open up, available to a nation who was disloyal to me.

Haluchim ha'derech lo tov, who go in a way that's not good.

Achar machshavos ehem, and pursue their thoughts.

The Malbim explains that some people do the wrong thing because they're impulsive, because they're being ridiculous.

But here it says, al machshavos ehem, that they're pursuing their thoughts.

Whatever it is, if we don't deserve the Tzadikim, then how are we gonna come out of this? And so Pasuk Heh, we turn to Hashem and we say, "V'nehi ketamei kulanu uke'beget idim kotsit kasanu." We've become entirely impure, and all our righteousness is like a worn out cloth.

Or the way the Malbim reads it, he reads it as charming, actually.

These are beautiful garments.

And so our actions adorn us.

Hashem, model us.

Make us.

Um, the way that Mab-- the Malbim reads it is that clay is creates a vessel, and what we're saying is, "Hashem, we're a kli.

We're a vessel for your goodness.

So let's move this here.

So then we've got the Malbim who says, um, katzipor and kadror, hadror eino mekabeles maros v'hi tador et libenei adam.

So same idea as the Matusion, but he says that, um, uh, it...

How do you translate eino mekabeles maros? I think we have a modern English word for it.